Both Bradlaugh and Underwood have usually spoken _extempore_, but both have been busy journalists. The American agitator wrote as early as 1856 for both _The Liberator_ and _The Investigator_. His connection with the latter paper lasted until the time when a serious difference of opinion arose between those aggressive unbelievers who called themselves "freethinkers," or even "infidels," and those moderate liberals who belong to the Free Religious Association, and formerly supported _The Index_. This journal came in 1881 under the management of Mr. Underwood. His colleague, Rev. W. J. Potter, was nominally his equal in authority; but I know, from personal acquaintance with both gentlemen, that the real editor from first to last was Mr. Underwood. It was mainly due to him that much attention was given, both in the columns of the journal and in the meetings of the association, to efforts for secularising the State. He was in charge of _The Index_ until it stopped at the end of 1886. In 1882 he held a discussion in Boston with the president of Williams College, and Professor Gray, the great botanist, on the relations between evolution and "evangelical religion." About four hundred orthodox clergymen were present. In 1897 Mr. Underwood was still in his original occupation. Early that year he lectured in Illinois, Indiana, Michigan, Ohio, New York, Connecticut, Rhode Island, Massachusetts, and Canada. He now believes, like Emerson, in "a higher origin for events than the will I call mine." V. The difference of opinion among liberals, just referred to, grew out of the agitation for a free Sunday, which had been begun by Frances Wright in 1828. A call for "an anti-Sabbath convention" in Boston was issued by some Transcendentalists in 1848, when men had recently been imprisoned in Massachusetts for getting in hay, and in Pennsylvania for selling anti-slavery books. Churches were closed on Sunday against lecturers for any reform, however popular; and even the most innocent amusement was prohibited by public opinion. Only a moderate protest had any chance of a hearing; but Garrison and the other managers insisted in the call that "the first day of the week is no holier than any other," and refused to allow anyone who did not believe this to speak. Very little was said about what the Sunday laws really were; but most of the time was occupied with arguments that the Sabbath was only for the Jews, and that keeping Sunday is not a religious duty. This last assertion called out an earnest remonstrance from Theodore Parker; but his resolutions were voted down. The Garrisonians insisted, as usual, that the big end of the wedge ought to go in first; and their convention was a failure. Twenty-eight years went by without any protest of importance against Sunday laws in America.